Laws of Shabbat Siman 242..(in progress)

Siman 242 Seifim 1

1. Even one who requires [the support of] others, if he has a small amount of his own, needs to energize himself to honor the Sabbath; [the Sages] did not say “Make the Sabbath like a weekday, but do not make yourself reliant on people,” except to one for whom the times are very pressing. Therefore, one needs to be frugal on other days in order to honor the Sabbath, based on the edict of Ezra that we should launder [our] clothes on the fifth day of the week out of honor for the Sabbath. Rema: We have the custom to knead enough [dough] to take the priestly dough gift at home, [in order] to make from it loaves with which to break bread on the Sabbath and Holy Days (supported from the Mordekhai in the beginning of tractate Rosh Hashanah), and this is out of honor for the Sabbath and Holy Days, and one should not alter [this practice]. There are those who write that in a few places they had the custom to eat mulyeta, which we call pashtida,[1] on the night of the Sabbath, in memory of the Manna which was covered above and below (Jacob ben Moses Moelin; but I did not see reason to be concerned about this [custom].)

Siman 243 Seifim 2

1. A person should not rent his bathhouse to a Cuthean, because it is known to be his, and this Cuthean is doing work in it on the Sabbath; for a bathhouse in general is not sublet out… (meaning, a subletter is one who works in order to take a part of that which he profits the owner) … and [people] will say that the entire income is the Jew’s, and he has hired the Cuthean for so much per day, and it comes out that the Cuthean is doing work as an agent of the Jew. However, a field is permitted [to be rented out], for it is indeed common to take over a field as a subletter , and even though [people] know that it is the Jew’s, they will say that the Cuthean took it over as a subletter, and is working for himself. A [commercial public] oven has the same law as a bathhouse, and a mill has the same law as a field. Rema: And even though the Cuthean only took it over for a third or a fourth [of the profits], and the Jew derives benefit from what the Cuthean does on the Sabbath, it is permissible, for the Cuthean is working on his own behalf. (Beit Yosef quoting Maimoni Chapter 7, and Beit Yosef Section 245 quoting a Talmudic discussion).

2 . Even a bathhouse or an oven, if one rented them out year after year, and the matter therefore became publicized that [the owner] does not usually hire workers, but rather rents [the premises] out to them; or if it is the practice of most of the people of that place to rent out to them or to give it over to them as subletters, it is permissible to rent them out to a Cuthean or to give them to him as a subletter.Rema: And even in a place where [renting out] is forbidden, if the bathhouse or oven are not owned by a Jew, but rented from a Cuthean, and he goes back and rents them to a Cuthean, it is permissible, since it is not known to be the Jew’s (Or Zarua quoting the Geonim). Similarly, if there is a bathhouse in a residence, and noone washes in the bathhouse except for those in that residence, and they know that a Cuthean has rented it, it is permissible (Beit Yosef quoting Israel Isserlin, Chananel ben Chushiel and Or Zarua) And if he acted improperly and rented it out in a place where it is forbidden, some say that its profit is permitted (Beit Yosef quoting the Geonim), and some say that it is prohibited (Mordekhai, first chapter of [tractate] Shabbat), and this is the essential [law]. (And see below at the end of Section 245.)

Siman 244 Seif 1 (a):One may stipulate with a gentile to do work and agreeon how much he will be paid for the job, and then it ispermitted for the gentile to perform the job on Shabbossince he is doing it out of his own interest. This is true ifthe work is done in private and people do not realizethat the work is being done for a Jew, but if it wasknown and publicized it is prohibited since one whoobserves the gentile working will not know that thegentile is being paid for the job and will mistakenly thinkthat the Jew hired the gentile to work on Shabbos. Forthis reason if one stipulates with the gentile to build hima house, a wall or to harvest his field and the job iswithin the city or the techum, it is prohibited to allow himto do the job on Shabbos since others may not realizethat the gentile is a contractor rather than a day laborer.Even if one lives amongst gentiles, there is a concern
for guests who are visiting or that the members of
one’s household will suspect him of wrongdoing. Ifthe job is beyond the techum and there is no othercity within the techum of where the job is being doneit is permitted. Regarding a gentile who brings aJew’s flock into his pen (see below siman 537:14).

Siman 242 Seif 2:It is prohibited for a gentile to chisel stones or fixbeams since the work is done for somethingattached to the ground. If they did this work theitems should not be used in the construction of thebuilding. According to some if it is not known that
the objects belong to a Jew it is permitted.

Siman 244 Seif 3:If gentiles built a house for a Jew in violation of theprohibition it is appropriate for one to be stringentand refrain from entering the building. However, if
the Jew stipulated with the gentile not to work on
Shabbos and the gentile did so anyways to quickly
finish the job one need not be concerned. See below
siman 543.

Siman 244 Seif 4:Work done in public on something that is known tobelong to a Jew, e.g. a boat is treated the same aswork on items attached to the ground.

Siman 244 Seif 5:If one hired a gentile for a year or two to write or weavefor him garments, he may write or weave on Shabbos asif he was hired to write a book or to weave a garment inwhich case he may work when he chooses. This is trueif one allows him to refrain from working on some daysand he may not work in the Jew’s home. There is anopinion that prohibits hiring a gentile for a fixed periodof time. This is true only if he was hired to do a specific
task, for example, to weave a garment or to write a sefer
but if he was hired to do any melacha that is needed
during the period of employment, according to all
opinions it is prohibited as will be explained at the end
of siman 247.

Siman 244 Seif 6:A Jew who purchased the right to collect the tax may hire agentile to collect taxes on Shabbos if he is a contractor,meaning that they stipulate that for every 100 dinarim thatare collected he will be given a percentage. Similarly, he
can lease the taxes for all the Shabbosos to the gentile and
the gentile will keep the profits from Shabbos for himself.
We are not concerned that someone will think that he is
working for the Jew, since when facing a financial loss
such as this, this concern is put aside. A Jew who is in
charge of the currency is subject to the same halacha as
the one in charge of taxes even though when making coins
it produces a loud noise, see below siman 252. The Jew
should be careful not to sit next to the gentile when he
works on Shabbos making coins or collecting taxes.

Siman 245 Seif 1 (a):If a Jew and gentile own a field, oven, bathhouse or watermill as partners, or if they are partners in a store that sellsmerchandise, if they stipulated when they formed theirpartnership that the gentile will take the profits that areearned on Shabbos whether large or small, and the Jew willtake the profits from another day exclusively, their partnershipis permitted. If they did not stipulate when they formed theirpartnership, when it is time to divide the profits the gentileshould take all of the profits from the Shabosos and theprofits from the remaining days should be shared equally. Ifthe amount that was earned on Shabbos is not known thegentile should take 1/7 of the profits and they should split theremainder.Some are lenient, b’dieved, if they did not stipulate at
the outset but spilt the profits evenly and it appears to
me that one may be lenient if it involves a significant
loss. According to some authorities this discussion
relates to a partnership where each person works on a
separate day but when they both work together during
the week and on Shabbos the gentile works by himself it
is permitted to share the profits evenly since the gentile
is working out of his own self-interest and the Jew does
not benefit from the work since that work is not his
responsibility. However, he may only take the profits
from Shabbos if it is paid in one lump sum with the rest
of the weekly profits.

Siman 245 Seif 2:If they stipulated from the outset, and when it comes time todivide the profit the gentile agrees to split the profits equally,it is permitted.

Siman 245 Seif 3:If they did not stipulate from the outset, the situation could berectified by the seller refunding to them the money they gavehim or they can sell it to another person and then repurchaseit as partners with the necessary stipulation. If they formed apartnership in a store and did not stipulate, each partner willtake back his share thereby nullifying the partnership andthen they should reconstitute the partnership with thenecessary stipulation. If they received land to work as partnersthey must dissolve the partnership and forgo any claims theyhave against one another and then reconstitute with thenecessary stipulations. If one is interested in leasing his share
to a gentile for Shabbos or to hire him as a contractor it is
permitted as was explained above at the end of siman 244
regarding taxes and currency that is permitted and certainly in
this case it is permitted since he has a gentile partner.

Siman 245 Seif 4:A Jew may give money to a gentile to deal with, even if thegentile will do business on Shabbos and will share the profitswith the Jew since the gentile is not obligated to work onShabbos that we would conclude that the gentile is acting ashis agent. Additionally, it is not discernible whose businessthis is. This is true only in this case where the gentile is the only one who is doing business with the money but if each
one works on a separate day and the Jew must work one day
in exchange it is prohibited. Regarding a Jew has collateral
from a gentile see below siman 325:2-3.

Siman 245 Seif 5:It is permitted to give a gentile merchandise to sell ifhe fixes wages for him as long as he is notinstructed to work on Shabbos. If a Jew took anoven from a gentile as security for a loan and thegentile agreed that what he earns from the ovenwill be given to the Jew as interest on the loan, it ispermitted for the Jew to take that money since thework takes place on the gentile’s property and theJew has no portion of it. Additionally, the Jew is notinstructing him to work on Shabbos and the gentileis working out of his own self-interest to fulfill thecondition of the loan.

Siman 245 Seif 6:If gentiles baked in the oven of a Jew on Shabbosagainst his will and they gave him bread aspayment, it is prohibited to benefit from that bread.

Siman 246 Seif 1:It is permitted to lend or rent one’s utensils to a gentile even ifhe will perform melacha with them on Shabbos, since one isnot commanded to assure that one’s utensils are not used onShabbos. Some maintain that utensils used for melacha, forexample a plow or something similar, may not be rented to agentile on erev Shabbos. On Thursday it is permitted to leaseit to him as long as the money that one takes is not forShabbos exclusively. It must be taken b’havla’ah, meaningthat one should lease it for a month or a week. It is permittedto lend it to him even on erev Shabbos. The latter rationale is
more correct. It is permitted to lend him utensils on erev
Shabbos even if one stipulates that the gentile will lend
something to the Jew in return and we do not consider the
agreement to be essentially a rental agreement.

Siman 246 Seif 2:It is prohibited to lend a utensil to a gentile on Shabbos, andeven on erev Shabbos, if it is almost dark and there is notenough time for the gentile to remove it from the Jew’s homebefore dark. The reason is that the observer will think that theJew instructed him to remove it from his home.

Siman 246 Seif 3:It is prohibited to lease or loan one’s animal to a gentile so thatit should work on Shabbos since a person is commanded that hisanimal should rest on Shabbos. It is permitted to lease it or lend
it with the stipulation that it should be returned before Shabbos
but it is not effective to stipulate with the gentile that he should
rest the animal on Shabbos since the gentile is not trustworthy
about this. If one lent or leased the animal to a gentile andstipulated that he must return it before Shabbos and then he keptit for Shabbos, the owner should declare, even to himself, theanimal is ownerless before Shabbos or he should declare that hisanimal is transferred to the gentile in order to avoid violating aBiblical prohibition. If one chooses he may declare the animal
ownerless in the presence of three people similar to the standard
halacha of hefker. Nevertheless, no one is permitted to take
possession of the animal since his intent is to avoid violating
Shabbos. This requirement applies only on Shabbos but on Yom
Tov one is not commanded that his animal should rest.

Siman 246 Seif 4:If a Jew leased bulls to a gentile for plowing and he plowed withthem, according to some it is permitted if the gentile acceptedliability for the animal if it dies, is robbed or stolen or goes up ordown in value. Some maintain that since the gentile may not sellthe animal it is considered the Jew’s animal (and see below in
this siman).

Siman 246 Seif 5 (a):If a Jew and gentile are partners in the ownership of an animal itis permitted for the gentile to use the animal on Shabbos bystipulating from the beginning when the animal was purchasedthat the gentile will use it on Shabbos and the Jew one dayduring the week. If they did not make this stipulation it isprohibited even if they made the stipulation later. If one lendsthe animal to a gentile as a full-fledged loan, i.e. the gentile maysell it if he chooses without permission from the Jew and set itsvalue as a debt upon the gentile and responsibility for the bull isupon the gentile it is permitted. Some are lenient even if thegentile may not sell the animal as long as they set its value as adebt upon the gentile and the gentile designates the animal asan “apotiki (in other words payment for the debt will come from
here) to the Jew. Alternatively, he may give it to him ascollateral but may not stipulate, “from now on.” Some permitthis if the Jew warned the gentile not to do melacha with it onShabbos and if he does he will be fully liable for the animal evenfrom circumstances beyond his control. This stipulation shouldbe recorded in legal documents so that if the gentile decides touse the animal on Shabbos it is not the Jew’s animal since it wastransferred into the possession of the gentile as far asresponsibility for even unavoidable accidents.All the different leniencies are halachically proper and
one may choose to follow any of them. Even if the
animal belongs exclusively to the Jew, it is treated the
same as if it was owned in partnership with a gentile
and one should publicize that it was done in a
permissible manner.

Siman 247 Seif 1:It is permitted for one to send a letter with a gentile, even onerev Shabbos as it is getting dark as long as one fixed hiswages and he may not be instructed to travel on Shabbos. Ifhis wages were not fixed and there is no בי דואר (meaning a
person who receives all the letters and distributes them to the
recipients) in town, it is prohibited to send the gentile even onSunday. If there is a בי דואר in town the gentile may be senteven on erev Shabbos as long as there is enough time forhim to reach the house that it closest to the city wall. Some
permit sending the gentile even if his wages were not fixed if
he is sent on Thursday or earlier and one may rely on his
opinion if it is necessary.

Siman 247 Seif 2:If one stipulated that he will pay him, even though he did notspecify how much he will pay, it is considered as though he fixedhis wages since the gentile relies on that commitment andworking out of his own self-interest. However, if he is hiredwithout a commitment, even though one has intent to pay him, itis prohibited since he is not relying on the commitment and isworking for the Jew.

Siman 247 Seif 3:If he was hired for a number of days and they fixed an amounthe would be paid for each day that he goes and returns but theydon’t set which days he goes, it is prohibited for him to go onerev Shabbos since it appears as though they stipulated that heshould travel at that time.

Siman 247 Seif 4:If the gentile transports the letter for free, even if it was given tohim on erev Shabbos, it is permitted since the gentile is acting onhis own volition and is merely expressing gratitude for somethingthe Jew did for him once and it is as if they fixed a wage. Some
authorities disagree and maintain that when the gentile delivers
the letter for free it is prohibited and it is best to be stringent
about this matter. If the gentile offers to deliver it on his own, it is
clear that his intent is to express gratitude and it is permitted.

Siman 247 Seif 5:If the gentile was anyway traveling and the Jew handed him aletter to transport, it is permitted in all cases.

Siman 247 Seif 6:If one who hired an employee for a year or more, it is prohibitedto send him with a letter on erev Shabbos. However, if one hired
him only to deliver letters there are authorities who are lenient as
was explained above in siman 244.

Siman 248 Seif 1:It is permitted to set out to sea, even on erev Shabbos ifone is traveling for a mitzvah. One should stipulate thatthe boat should not travel on Shabbos and if the gentiledecides to travel anyway there is no issue. When travelingfor non-mitzvah purposes one may not leave within threedays of Shabbos. It is permitted to leave more than three
days before Shabbos even if the boat is pulled by animals,
and even if the water is not more than ten tefachim. It is
permitted even if the Jew will have to perform melacha to
conduct the boat. If the journey is short, for example, fromTzur to Tzidon which is only a day’s journey it is permittedto leave erev Shabbos in the morning, since it is possible toreach one’s destination before Shabbos. In those placeswhere the custom is not to travel on erev Shabbos at all,even a short distance, one may not travel on erevShabbos.

Siman 248 Seif 2:The reason one may not set sail by boat within three days ofShabbos is out of concern for oneg Shabbos, because during thefirst three days one experiences distress and confusion. Thisapplies when one travels over salty waters, but when traveling byriver there is no distress for the travelers; therefore they may setsail even on erev Shabbos. This allowance is in force as long asone does not know that he will travel within ten tefachim of theground but when it is known that from the bottom of the boatuntil the bottom of the water is less than ten tefachim it isprohibited (to travel out of the techum) due to the techumprohibitions. Similarly, in a boat where the Jew will be forced to
desecrate Shabbos it is prohibited to embark within three days of
Shabbos, even if they are traveling by river and will be ten
tefachim higher than the bottom of the river. It is not prohibited if
animals pull the boat by the river bank and it is not similar to the
prohibition against animals pulling someone by wagon.

Siman 248 Seif 3:In circumstances in which it is permitted to travel by boat on erevShabbos, if one boarded the boat on erev Shabbos andacquired shevisa, even if the boat embarks on Shabbos it ispermitted as long as one does not leave the boat after acquiringshevisa. Some maintain that even if he disembarks it is
permitted. The reason is that once one acquired shevisa on erev
Shabbos it is permitted to board the boat on Shabbos and set
sail. Some recite kiddush on the boat and then return to their
home to sleep there before boarding the boat Shabbos morning
to set sail. This is the practice in some places and one should not
protest the practice. See below, siman 339 and 404.

Siman 248 Seif 4:If one is traveling by caravan and everyone knows that it isnecessary to desecrate Shabbos since it is dangerous torefrain from traveling on Shabbos, within three days ofShabbos it is prohibited to begin traveling but earlier in theweek it is permitted. If afterwards a dangerous situation arisesthat necessitates desecrating Shabbos in order to preserve lifeit is permitted and does not constitute a desecration ofShabbos. One who is moving to Eretz Yisroel and a caravanis available on erev Shabbos may begin traveling with themsince he is traveling for the sake of a mitzvah. He shouldstipulate that they may not travel on Shabbos and once theyare in the wilderness if they decide not to refrain fromtraveling he may travel with them outside of the techum inorder to preserve his life. If they entered a city on Shabbos hemay travel throughout the city and even if they left himoutside of the city and he wants to enter the city it ispermitted, since he left for a mitzvah he is allotted 2000 amosin every direction. According to some, any time one travels for
business or to visit a friend it is considered for the sake of a
mitzvah and only when one travels for pleasure is it
considered not for the sake of a mitzvah. For that reason the
custom in some places is for people to be lenient with regards
to embarking by boat or with a caravan within three days of
Shabbos since it is all considered for the sake of a mitzvah
and one need not protest against the practice and there are
authorities upon whom to rely.

Siman 249 Seif 1:One may not travel on erev Shabbos more thanthree parsaos so that one could reach hisdestination with time left in the day to prepare forthe Shabbos meals, regardless of whether he isgoing home or elsewhere. This applies when he isin a settled area and can prepare food for Shabbosbut if in the place where he is it is not possible toprepare for Shabbos or if the place is not safe todwell it is permitted to travel many parsaos. If onesent a message that he is coming for Shabbos it isalso permitted to travel many parsaos.

Siman 249 Seif 2:It is prohibited to arrange a meal or party on erevShabbos that one is not accustomed to eat during theweek. This applies even to a meal to celebrate an eirusin.The reason is that it is an expression of honor for Shabbosfor one to enter Shabbos while hungry, and the prohibitionapplies for the entire day. A seudah whose time falls on
erev Shabbos, e.g. a bris or a pidyon haben may be held
on erev Shabbos. This appears to me correct and is the
common custom. It is permitted for one to eat and drinkwithout arranging a meal. Even though it is technicallypermitted for one to eat a meal that he normally eatsduring the week, there is a mitzvah to refrain fromarranging a meal from the ninth hour and onwards.

Siman 249 Seif 3:It is the habit of virtuous people to fast on erev Shabbos.

Siman 249 Seif 4:If one accepted upon himself to fast on erev Shabbos onemust fast until tzeis hakochavim unless he specified whenhe accepted upon himself to fast that he would only fastuntil the tzibbur finishes davening. Some maintain that he
should not finish the fast; rather as soon as the tzibbur
leaves the Bais HaKnesses he should eat. Therefore, for a
private fast one should not “complete” the fast and it is
best if he stipulates this when he accepts upon himself the
fast but for a public fast he should “complete” the fast and
this is the custom. When fasting for a bad dream onemust fast until tzeis hakochavim.

Siman 250 Seif 1 (b):Even if one has many servants to serve him oneshould make an effort to personally preparesomething for Shabbos to honor it. R’ Chisdawould mince vegetables, Rabbah and R’ Yosefwould chop wood, R’ Zeira would kindle a fireand R’ Nachman would prepare his home andbring in utensils that are needed for Shabbos andtake out weekday utensils. Everyone should learnfrom their example and should not think that thiscompromises their honor since it is honorable tohonor Shabbos. Knives should be sharpened
before Shabbos since this also honors Shabbos
by preparing one’s self for eating.

Siman 250 Seif 2:One should have a large quantity of meat, wineand sweets according to his means.

Siman 251 Seif 1:One who performs melacha on erev Shabbosafter mincha time will not see blessing from thatmelacha. Some assume that this refers to minchagedolah while others assume that it refers tomincha ketanah. This applies when one does
regular work but when it is done in a casual
manner, for the moment and it is not permanent
it is permitted. For that reason it is permitted to
write a friendly letter and anything similar.

Siman 251 Seif 2:It is permitted to prepare one’s clothing and utensilsfor Shabbos the entire day. One may also prepare his
friend’s clothing if it is needed for Shabbos if he does
not take payment. The same is true regarding onewho writes sefarim in the course of his studies. But it
is prohibited to write for a friend for payment. One
may cut his hair all day even from a Jewish barber.
One should slightly limit the time he spends studying
Torah so that he can prepare his Shabbos needs.

Siman 252 Seif 1:It is permitted to begin a melacha on erev Shabbos closeto the onset of Shabbos even though it will not becompleted before Shabbos and will finish on Shabbos. Forexample, to soak ink and herbs in water so that they soakfor the entire Shabbos, or to put bundles of flax in an ovento whiten them, or to put wool into a vat that is not on thefire and is sealed with clay. If it was on the fire, it would beprohibited out of concern that he will stoke the coals andeven if it is not on the fire but the vat is not sealed with clayit is prohibited out of concern that one will stir it with aspoon and one who stirs a pot, even if it is not on the firehas violated the prohibition against cooking on Shabbos. Itis permitted to set up a trap for undomesticated animals,fowl and fish even if they become trapped on Shabbos. It ispermitted to sell merchandise to a gentile before Shabbosand load him up as long as he leaves the doorway beforeShabbos begins. Some permit the gentile to remove items
on Shabbos if one designated for him a place in the Jew’s
home to store his merchandise but one should be stringent
about this. See below siman 325.

Siman 252 Seif 2:It is permitted to give garments to a gentile launderer or hidesto a leather maker close to the onset of Shabbos if one setwith him a price or if he is working out of tovas hana’ah. Onemay not stipulate that he should work on Shabbos and thegentile must perform the melacha in his home. If a fee was
not fixed, it is prohibited for him to work on erev Shabbos.
See above siman 247 that there are authorities who disagree
if one works for free, meaning for tovas hana’ah. If one seesthem performing this melacha on Shabbos, if it is done out oftovas hana’ah one must protest even if one gave them the
work many days before Shabbos.

Siman 252 Seif 3:If the work was done in public and it is known that it is beingdone for a Jew it is best to be stringent and prohibit it.

Siman 252 Seif 4:If the fee was fixed it is permitted for a Jew to wear thegarment that a gentile made on Shabbos, since once the feeis fixed the gentile works out of his own self-interest. Some
authorities prohibit wearing the garment if it is known that the
gentile completed the garment on Shabbos and one must
wait after Shabbos b’kedai she’ya’aseh and l’chatchila this is
the way one should conduct himself except when the garment
is needed on Shabbos when one may be lenient. If it is
possible that the garment was finished before Shabbos it is
certainly permitted. This is true only if the gentile sends the
garment to the Jew’s home but it is prohibited to pick up the
garment from the craftsman on Shabbos or Yom Tov. These
parameters apply for utensils that were made for a Jew but it
is permitted to pick up shoes from a gentile shoemaker as
long as they do not set a price for the purchased shoes.

Siman 252 Seif 5:It is permitted to open a stream of water to one’s garden so thatit should flow during Shabbos. One may put a thick layer of eyemedication on one’s eye even though it is prohibited to apply iton Shabbos. One may place incense under garments so that theincense will burn over Shabbos even if the incense is in a utensilsince a person is not commanded to assure that his vesselsrefrain from melacha. One may place barley in a vat to soakthem or to load the beams of a olive or wine press on olives orgrapes before Shabbos and the oil and wine that flows fromthem is permitted (see below siman 320:2). Similarly, the liquidthat flows from half-ripe grapes and crushed ears of grain ispermitted. It is permitted to put wheat into a water mill beforethe onset of Shabbos and there is no concern for the noise that is
produced and that people will suspect that so-and-so’s mill is
grinding on Shabbos. Some authorities prohibit the use of the
mill and anything else that produces loud noise and l’chatchila
this is the way one should conduct himself but in a circumstance
of loss one may be lenient as was explained above in siman
244. It is permitted to set a pendulum mechanism called a clock
on erev Shabbos even though it will make noise on Shabbos
signaling each hour since everyone knows that the clock is set
yesterday. See below siman 338.

Siman 252 Seif 6:One may not go outside on erev Shabbos close tonightfall with a needle in his hand or a quill out ofconcern that he will forget and transfer it. It ispermitted to go out with tefillin close to dark since onewill not forget them.

Siman 252 Seif 7:It is a mitzvah to check one’s pockets erev Shabbosclose to dark so that he should not leave something inthem that may not be transported on Shabbos.

Siman 253 Seif 1 (a):Regarding a kirah whose shape resembles a pot uponwhich one places a pot of food and there is room for twopots, if it is fueled with gefes which is the refuse of olives orwood, it is prohibited to place a food on there beforeShabbos for it to remain there unless the food is fullycooked and would shrivel in a manner which is detrimentalso that there is no concern that he will stoke the coals or if it was raw and did not cook at all because one putsout of his mind raw food until the next day and it can cookovernight without stoking the coals at all. If it is partiallycooked but not fully cooked or even if it is fully cooked butthe food would improve if it shriveled, we are concernedthat he will stoke the coals, therefore it is prohibited toleave the food on the fire unless the kirah was ,גרףmeaning that one removed all of the coals or ,קטםmeaning that one covered the coals with ash to reduce theheat. If one placed raw meat it is permitted as though allof the food was raw since a piece of raw meat will cause aperson to put it out of his mind. Even if the coals of thekirah were not removed or covered with ash, it is permittedto place a pot next to the kirah from the outside. If thekirah is fueled with straw or stubble it is permitted to leavefood on the kirah even if the fuel was not removed orcovered with ash.If two kiros are coupled, one next to the other, with a partition of
earthenware separating them and in one the coals were
shoveled out or covered but in the other it was not, it is permitted
to place food on the one that was shoveled or covered even
though the one that was not shoveled or covered adds heat.One may not leave food next to a tanur even if it was fueled withstraw or stubble; even if it was shoveled or covered if it is still yad
soledes bo and certainly one may not leave food inside or on topof it. A kupach that has room for one pot of food, which wasfueled with straw and stubble, is categorized as a kirah and if itwas fueled with olive refuse or wood it is categorized as a tanur.
(Our ovens are categorized as a kirah.) If one forgot and leftfood on the fire but the food was fully cooked it is permitted evenif shriveling would be beneficial to the food. If the food began tocook but was not fully cooked it is prohibited until after Shabbos.If one intentionally left the food on the fire it is prohibited in bothcases until the time elapses after Shabbos during which the
cooking could have been done. If a gentile returned the food it
is the same as if a Jew forgot and left the food on the fire. If a
Jew returned the food it is as if a Jew intentionally left it on the
fire but if shriveling will be detrimental it is permitted since he
d oes not benefit from the prohibition.Some maintain that if the food is cooked k’ma’achal bendrosai (the name of a person who ate food that was not fully
cooked) or if it was fully cooked even though shriveling wouldbe beneficial, it is permitted to leave the food on a kirah or
even on a tanur even if it is fueled with olive refuse or woodand even if the coals were not shoveled out of covered withash. The requirement to shovel out or cover the coals as wellas fueling a fire with straw and stubble refers to a food thatbegan to cook but did not reach the level of ben drosai. Italso applies when one removed food from a fire and wants toreturn it. If one forgot and left a food on the fire that beganto cook and did not reach ma’achal ben drosai it isprohibited and this is certainly true if one intentionally leftfood on a fire. The custom is to be lenient in accordance with
the latter opinion. This discussion relates to shehiyah in acircumstance in which the pot sits on an iron shelf or onstones rather than on the coals but in the event that the pot isinsulated on top of coals it is prohibited according to allopinions. Soma authorities maintain that even when the pot
is on the fire as long as it is exposed on top it is not
considered hatmanah – insulated, and is permitted. This is
the custom but we are careful to detach it somewhat from the
fire so that a Jew should be able to remove it on Shabbos. If
it was not detached from the fire and rests on the fire on
Shabbos, a gentile should remove the pot. If a gentile is not
available it is permitted for a Jew to remove it but he must be
careful to take it gently so that the coals do not move. If one
was gentle but coals moved anyways it is permitted since it
was not done intentionally.

Siman 253 Seif 2 (a):If one removed or covered the coals in a kirah andremoved the pot of food from the kirah, even onShabbos, it is permitted to return the food to the kirahas long as it is still boiling, it remained in his hand, hedid not place it on the ground, and he had intention
to return it. It may only be placed on the kirah but notinside the kirah. Regarding a tanur, it is prohibited toreturn the pot of food even if the coals were removedor covered and the same is true concerning a kupachthat was fueled with olive refuse or wood.This applies only when the food is fully cooked and it may
even be returned to a different kirah but if the food is not
fully cooked it may not be returned even to the same kirah.
Some authorities maintain that this restriction applies when
one removed the food from the kirah before Shabbos and
wants to return it on Shabbos but if it was removed on
Shabbos, even if it was placed on the ground it is
permitted. The custom is to follow the lenient opinion
when it concerns our ovens that have the status of a kirah
and they rely on the lenient position but it is correct to be
stringent. If the food cooled down according to all
opinions it is prohibited to return it to the kirah. Some
authorities maintain that if food was removed from a tanur
i t may not be placed on pillows or blankets.There are authorities who maintain that if it is close to
dark or close to the recitation of borchu which is when
we accept Shabbos so that if the food were to cool down
there would not be sufficient time for it to boil before the
onset of Shabbos it is the same as Shabbos itself. Some
are lenient in accordance with this opinion and the
custom is to be lenient but it is appropriate to be
stringent when there is not such a great need. This
applies only to place the food on the kirah but to place it
next to the fire where it is yad soledes bo is permitted
even if it is right before dark. Regarding a tanur there is
no difference between placing it on the tanur or placing
it next to the tanur. However, this applies only if the
food could become yad soledes bo but if it cannot
become yad soledes bo it is permitted even on Shabbos
as will be explained below siman 318.

Siman 253 Seif 3:If one wakes Shabbos morning and sees that the food isburning and is concerned that it will burn more, he mayremove the food and place an old empty pot on thekirah and then place the pot of food on top of the emptypot. One must be certain not to place the pot of food onthe ground, and the food must be hot. (It was already
explained that the custom is to be lenient even if the
food was placed on the ground.)

Siman 253 Seif 4:One should protest those who have the practice toinsulate during the day an urn of hot water and thenpour it into a pot of food if the food is shriveling. (See
below siman 318)

Siman 253 Seif 5 (a):It is permitted to place on Shabbos on the rim of acontainer of hot water a food that was fully cookedbefore Shabbos, e.g. פאנדי”ש“ or something similar, inorder to warm it, since this is not the normal manner ofcooking. However, it is certainly prohibited to insulatethe pot beneath garments if the pot is on the containerof hot water. It is also prohibited to place it on a kirah
even if the coals were removed or covered since
chazarah is only permitted in the manner described
above. Some authorities permit one to place the food in
a tanur that was used for baking before Shabbos. Since
one did not insulate a food in the tanur but used it only
for baking before Shabbos, all that remains is some
residual heat and one need not be concerned that the
food will cook as long as the food did not cool off
entirely. Some authorities are stringent about this matter
but if the heat in the tanur is yad soledes bo it is
prohibited, see below siman 318. Regarding all of the activities that are prohibited, one may not even
ask a gentile to do them. Therefore, it is prohibited to ask a gentile
to heat a pot of food that cooled down, and if he did so the food is
prohibited for consumption even if it is cold. However, if the food
did not cool off entirely so that it is still fit for consumption and a
gentile heated it further the food is permitted for consumption.
Therefore, the practice is for gentiles to remove pots of food from
the tanur used for insulating and place them next to or on top of the
winter stove and when the maidservant later heats up that stove the
food heats up again but it is prohibited for a Jew to follow this
procedure. If the pots of food are still hot it is permitted to place
them next to the winter oven since we explained that our tanurim
have the halachic status of a kirah and placing food next to a kirah
in which the coals were not removed or covered shares the same
halacha of one from which the coals were removed or covered. We
already explained that the custom is to be lenient regarding
chazarah on Shabbos, even if the food was placed on the ground
and the same is true with regards to placing food next to a tanur
from which the coals were not removed or covered since the pot of
food remains hot and was fully cooked. The simple custom is to be
lenient about this and see below siman 318.

Siman 254 Seif 1:Although it is permitted to leave raw meat on a fire, this allowance islimited to where it will cook in a pot, but if it is roasting next to a fireit is prohibited to leave it there close to Shabbos since it cooksquickly and there is a concern that one will stoke the coals. This istrue regarding ox and goat meat, but meat from a kid or fowl thatare cut in pieces may be left roasting near a fire since we are notconcerned that he will stoke the coals since stoking the coals willcause the food to burn since all it needs is the heat of the fire. If themeat is in a tanur and the opening is sealed with clay, regardless ofwhether it is kid or fowl meat that is whole or ox or goat meat, it ispermitted and we are not concerned that he will stoke the fire sinceopening the tanur to stoke the coals will allow cool air to entercooling down the tanur and the meat will harden and ruin. There is
no difference whether the food is raw or partially cooked. If the torso
of the body is intact, even though the head and legs were severed it
qualifies as whole. Some are stringent and maintain that when the
oven is sealed everything is permitted but on an exposed fire
everything is prohibited. If the opening to the tanur is closed but not
sealed then there is a difference between kid and fowl and other
varieties of meat as explained and the custom is in accordance with
this opinion.

Siman 254 Seif 2:It is prohibited to roast onions, eggs or meat on coalsunless they can roast during the day so that both sidesreach ma’achal ben d’rosai which is half-way cooked.This is true even regarding kid meat. The reason is thatonce the food is placed on the coals one’s interest is that itshould roast quickly even if it will burn, therefore, there is aconcern that he will stoke the coals. Once it roasted to thepoint that the food has reached ma’achal ben d’rosai weare not concerned that he will stoke the coals, even if it isbull meat because there is no reason to stoke the coalsand ruin the meat at that point.

Siman 254 Seif 3:If one violated the restriction or forgot and roasted a foodin violation of this halacha the food is prohibited.

Siman 254 Seif 4:Fruit that is eaten raw may be placed around a pot eventhough there is not sufficient time for it to roast beforeShabbos. However, one must be cautious not to return thecover to the pot if it is removed after Shabbos or to placesomething on the cover until it roasts since that will hastenthe cooking on Shabbos.

Siman 254 Seif 5:One may not place, close to Shabbos, bread in an oven, unlessthere is sufficient time for a crust to develop on the face thattouches the oven. One may also not place a cake by coals unlessthere is sufficient time for the face towards the fire to develop acrust. Anytime the loaf could be split and strands do not get
pulled it is considered as though it developed a crust. ופשטיד”א
and פלאדי”ן must develop a crust on both sides and the filling
inside must reach ma’achal ben d’rosai. If one placed them inthe oven close to Shabbos and it did not form a crust beforeShabbos, if it was done intentionally it is prohibited until b’k’deishe’ya’aseh after Shabbos. If it was done inadvertently, and onedoes not have other food to eat, it is permitted to remove thequantity necessary for three meals and one may tell others whodo not have sufficient food that they may take the quantity ofbread necessary for three meals. When removing the bread, oneshould not use the standard instrument that is used for thatpurpose; rather one should use a knife or something similar sothat one should not follow the procedure that is followed duringthe week. If it is not possible to remove the bread in an unusualmanner it may be removed with the standard instrument. If oneplaced the bread in the oven with enough time to form a crust,since one did not violate a prohibition, it may be removed in thenormal manner. If the breads are not needed for Shabbos it maynot be removed even in an unusual manner. This applies to an
oven that is not sealed with clay, but if it is sealed with clay or if
one is not baking for Shabbos but for use after Shabbos so that
there is time for the bread to bake, the decree that one may
stoke the coals does not apply.

Siman 254 Seif 6:If one put bread in an oven on Shabbos, even intentionally, itis permitted to remove it before it bakes so that one shouldnot violate a sekilah prohibition.

Siman 254 Seif 7:Regarding our ovens that do not require the method ofremoving a loaf it is permitted to remove even more thanthree loaves with a knife or something that pierces the breadbut one should not use the shovel (רחת) since it gives theappearance of a weekday activity.

Siman 254 Seif 8:One may not fill a pot with עססיות (a variety of beans thatgrows in Eretz Yisroel but not in Bavel) or תורמוסיןand place itin a tanur before Shabbos as it becomes dark since thesefoods do not require extensive cooking and one intends to eatthem after the passage of a small amount of time. Therefore,even if they do not cook at all they are comparable to a foodthat began to cook before Shabbos but did not fully cook thatmay not remain in the oven. The same is true regarding a kirakirah and a kupach if the coals were not removed or covered. If one placed the pot of food in the oven even inadvertentlythe food is prohibited after Shabbos until the passage of k’deishe’ya’asu.

Siman 254 Seif 9:Similarly, one may not full a container of water and placeit in a tanur on erev Shabbos as it is getting dark and ifone did so the water is prohibited until after Shabbos afterk’dei she’ya’asu.

Siman 255 Seif 1:One may not start a wood fire close to dark unless the firetakes hold of the wood so that the fire can burnindependently without the assistance of other wood. If it isa single log the fire must grab hold of the majority of itsthickness and circumference. If the fire did not catch to thisdegree it is prohibited to benefit from the fire on Shabbosout of concern that one will stoke it and move the wood sothat the flame will burn better. When the fire took holdbefore Shabbos one may warm himself by the fire and usethe light, whether it is on the ground or whether it is on alamp and even if it is fueled with a material that may notbe used for a wick.

2. There are authorities that maintain that concerning coaleven if the fire took hold on only part of it, it is permittedsince because they burn progressively.Siman 255 Seif 3:A fire fueled with pitch, sulfur, straw and stubble, even ifthe fire took hold on only part of it, it is permitted. Thesame is true regarding a fire fueled with reeds or date pitsthat are scattered but if the reeds are bundled or the pitsare in a basket the fire must take hold to the point that itburns independently. Some authorities maintain that theopposite is true.

Siman 256 Seif 1:When the Jewish people had their own settlements they wouldblow six blasts on erev Shabbos in order to stop people fromdoing work. It is the custom in holy communities that a
representative of the community makes an announcement about
half an hour or an hour before Shabbos to prepare for Shabbos
and this replaces the shofar blasts of the past and it is an
appropriate practice to observe in all places.

Siman 257 Seif 1:It is prohibited to insulate a pot even with a material that doesnot add heat, but during bein hashemashos pots may beinsulated. It is prohibited to insulate with a material that addsheat even during the day and if one insulated a pot of food withmaterial that adds heat the food is prohibited even b’dieved. Thisis limited to a cold food that becomes heated or if shriveling isbeneficial but if it merely maintains its heat it is permitted. Some
maintain that if one forgot and inadvertently insulated a food
with a material that adds heat it is permitted for consumption.
(Some authorities maintain that this prohibition is limited to
where one needs the food for the night meal but if one insulates
the food for the next day it is permitted to insulate it before
Shabbos with a material that adds heat and b’dieved one may
rely on this opinion as long as one does not become accustomed
to doing so.

Siman 257 Seif 2:Even a food that is fully cooked may not be insulatedon Shabbos even in a material that does not addheat. However, it is permitted to place utensils over afood to protect it from mice or so that it should notbecome dirty from dirt since one’s intent is not to heatthe food; rather the intent is to protect it. It is alsopermitted to place a cover on a pot (See above siman
253).

Siman 257 Seif 3:The following are materials that add heat: refuse ofolives and sesame, fertilizer, slat, lime and sandwhether they are moist or whether they are dry.Straw, grape refuse, soft materials and grass add heatwhen they are moist. The following are materials thatdo not add heat: garments, fruit, dove’s feathers (or
other feathers), tufts of linen and sawdust. Some
maintain that it is permitted to insulate a food in rocks
even though they add heat since the practice is
uncommon and thus not subject to the Rabbinic
injunction.

Siman 257 Seif 4:Even though it is not permitted to insulate a pot on Shabboseven in a material that does not add heat, if one insulated apot before Shabbos and it became uncovered after Shabbosbegan it is permitted to replace the cover. Similarly, one mayadd insulation or remove the original insulation and replace itwith another insulation, regardless of whether the firstinsulation is hotter or whether the second insulation is hotter.Even if the pot was covered with sheets it may be covered withגלופקרין. This is true when the food is fully cooked but if it isnot, it is prohibited to even add insulation since the addedinsulation will cause the food to cook faster.

Siman 257 Seif 6:It is permitted to insulate cold food on Shabbos in materialthat does not add heat so that it should not become too coldor to diminish its chill. It is prohibited to insulate even a coldfood with a material that adds heat even if one insulates thefood before Shabbos.

Siman 257 Seif 7:Whenever insulating is prohibited even when the food is fullycooked it is prohibited even if shriveling would be detrimental.
This is the halacha. Some authorities are lenient and contend
that if the food is completely raw or if it is fully cooked
insulating is permitted the same as it is permitted to leave
such a food on an open fire (שיהוי) as explained in siman
253. In a place that follows this custom one should not
protest the practice but one should not follow this practice in
other places.

Siman 257 Seif 8 (a):Although it is permitted to leave a pot of food on a kirahthat has coals in accordance with the rules discussed insiman 253, if it is covered with garments, even thoughthe garments do not add heat, nevertheless, since thefire beneath it adds heat it is prohibited. However, if thegarments do not make contact with the pot it ispermitted even though the fire is beneath the pot.Therefore, when one places a pot on a kirah or kupachthat contains coals but the bottom of the pot does nottouch the coals, it is she’hiyah and permitted inaccordance with the guidelines explained in siman 253.If one placed a wide utensil that does not touch the sidesof the pot and then one placed garments over the top ofthe wide utensil it is permitted since the garments onlytouch the wider utensil and do not touch the utensil thatcontains the food so it is not considered as though oneinsulated the food. It is also permitted to place a pot offood in our ovens when one adds a piece of raw meatas long as the pot does not make contact with the coalseven though the opening of the oven is covered withgarments. Since the garments do not make contact withthe pot of food it is not considered insulating. The procedure used for insulating foods in our
countries by insulating food in the oven and sealing
the opening of the oven with clay is permitted
according to all opinions as was explained above in
siman 254 and will explained in below at the end
of siman 259. There is a mitzvah to insulate food
for Shabbos so that one could eat hot food on
Shabbos and this is a component of honor and
oneg Shabbos. Whoever does not believe in the
words of Chazal and prohibits eating hot food on
Shabbos is suspected of being an apikorus.

Siman 258 Seif 1:It is permitted before Shabbos to place a utensil with coldcontents on a hot pot and it is not considered as thoughone is insulating with a material that adds heat.

Siman 259 Seif 1:Soft material (anything soft is called ,מוכין e.g. cotton,
pieces of soft wool torn from animals and shreddings from
a worn garment) that was inadvertently used to insulate apot may not be moved. One should shake the cover sothat the soft material will fall off on its own. An examplewould be when the pot cover is partially exposed since thisis indirect movement of the material. If the soft materialwas designated to insulate the pot of food it may bemoved directly. If one insulated the food with woolshearings even if it was not designated to use for insulatinga pot it may be moved. This refers to shearings that are notfor sale but if one stored it away as merchandise to sell itmust be designated for use as an insulator and if used itwithout designation one must shake the pot cover and letthem fall on their own. In other words, one takes the potcover which qualifies as a utensil even though the wool isupon it without concern since the pot cover did not becomea base for the wool.

Siman 260 Seif 1:
There is a mitzvah to bathe one’s entire body but if he can’t
he should wash his face, hands and feet in hot water on erev
Shabbos. There is a mitzvah to wash one’s hair and cut one’s
nails on erev Shabbos. If one’s hair is long there is a mitzvah
to cut them and when cutting one’s nails they should not be
cut in order. One should start with the ring finger on one’s
left hand and with the pointer on the right hand and the
mnemonic is 4-2-5-3-1 on the left hand and then 2-4-1-3-5
on the right hand.

Siman 260 Seif 2:
When it is close to dark one should ask the members of his
household in a pleasant manner whether they separated
ma’aser, made the eruv, separated challah and he should
instruct them to light the Shabbos lights. In a place where
they do not separate ma’aser there is no reason to ask
whether they separated ma’aser.

Siman 260 Seif 1:When there is a doubt whether it is night, which is beinhashemashos (the amount of time it takes to walk three
quarters of a mil after shekiah. A mil is 18 minutes) one maynot separate ma’aser when there is a certain obligation, onemay not immerse utensils, one may not kindle lights nor mayone make an eruv techumin (See below siman 415:2), butone may separate ma’aser from demai and make an eruvchatzeiros (See below siman 393). It is permitted to instruct agentile to kindle lights for Shabbos and one may also ask himto perform any melacha that is needed for a mitzvah or if oneis disturbed and troubled that it was not done. Similarly, one
who accepted Shabbos one or two hours before dark may ask
a gentile to kindle a lamp or do other things that are needed.

Siman 261 Seif 2 (a):Some maintain that one must add from theweekday to Shabbos and the time when thismust be done is from the beginning ofshekiah when the sun is no longer visible onthe ground until bein hashemashos and theduration of this time is three and a quartermil. Siman 261 Seif 2 (b):If one wants to add this entire time to Shabbos, he maydo so and if he wants to add only some of that time toShabbos, he may do so as long as he adds some timefrom the week to Shabbos. The duration of beinhashemashos is the amount of time it takes to walkthree-quarters of a mil which is the distance of 1500amos, before dark. If one wants to accept Shabbos any
time after plag hamincha he may do so. (See below
siman 267)

Siman 261 Seif 3:One who is not an expert at calculating these timesshould kindle the Shabbos lights while the sun isvisible near the tops of the trees. On a cloudy day heshould kindle the lights while the roosters are sittingon a beam during the day and if one is in a fieldwhere there are no roosters he should kindle the lightswhile the crows still sit during the day.

Siman 261 Seif 4:After answering borchu, even if it is yet day, one maynot make an eruv or insulate food since he hasaccepted Shabbos. For us the recitation of Mizmor Shir Leyom HaShabbat is comparable to answering borchu forthem.

Siman 262 Seif 1:
One should set his table and prepare his bed and all of his
other Shabbos needs so that everything will be prepared
and ready when he returns from the bais haknesses. The
table should be set for the entire Shabbos and this is the
custom and one should not deviate from it.

Siman 262 Seif 2:
One should make an effort to have nice clothing for
Shabbos. If that is not possible he should at least lower
them (in the manner that wealthy people wear their
clothing in their home) as a display of dignity

Siman 262 Seif 3:
One should wear nice clothing and rejoice as Shabbos
begins as one would go out to greet a king or a chosson
and kallah. R’ Chanina would wrap himself and stand as
Shabbos began and announce, “Let us go out and greet
the Shabbos Queen.” R’ Yannai would declare, Boi Kalla Boi Kalla ”
“ . One should don Shabbos clothing immediately
after bathing and this is an expression of honoring
Shabbos. For that reason one should not bathe until it is
close to Shabbos so that he could get dressed right away.

Siman 263 Seif 1:One should be careful to make a beautiful lamp andsome people make it with two wicks, one for Zachor andthe other for Shamor. One may add additional lights
and kindle three or four and that is our custom. A
woman who forgot to kindle lights one time should,
for the rest of her life, kindle three lights since it is
permitted to add to a fixed number to correspond to
something else but one may not diminish from that
number.

Siman 263 Seif 2:Both men and women must have lights kindled in theirhome for Shabbos. Even someone who does not havefood to eat should borrow from neighbors to obtain oilto kindle his lamp since this is part of oneg Shabbos.

Siman 263 Seif 3:Women are more obligated in this mitzvah than mensince they are around and are involved in the householdneeds. If one does not have the funds for Shabboslights and wine for kiddush the money should be used toobtain the Shabbos lights. Similarly, if one cannotafford Shabbos lights and Chanukah lights, Shabboslights take precedence since they promote peace sincethere is no peace without light. (If one cannot afford
wine for kiddush and lights for Chanukah see below
siman 678.)

Siman 263 Seif 4:One should not be quick to kindle the lights tooearly in the day because it will not be recognizablethat the lights were kindled to honor Shabbos butone should also not kindle the lights too late. If onewishes to kindle the lights during the day andaccept Shabbos he may do so because as long ashe immediately accepts Shabbos it is notconsidered too early as long as it is after plaghamincha which is an hour and a quarter beforenight. See below siman 267. If the light waskindled during the day it must be extinguished andrekindled for the sake of Shabbos.

lehadlik ner shel Shabbat and this is the wording formen and women. On Yom Tov when kindling lights onemust recite lehadlik ner shel Yom Tov. . When Yom HaKippurimdoes not coincide with Shabbos there is an opinion thatmaintains that a beracha is not recited but see belowsiman 610. One opinion maintains that the beracha is
recited before kindling and another opinion maintains
that the beracha is recited after kindling but in order that
it should be considered Over Le’asiyatan
one should not
benefit until after the beracha and one places his hand
in front of the light after it was kindled, one recites the
beracha and then removes his hand and this is
considered Over Le’asiyatan
. This is the custom.

Siman 263 Seif 6:Bachurim who leave their home to study Torah must kindle Shabboslights in their room with a beracha. However, one who is with his wifedoes not kindle and recite the beracha in his room since his wife recitesthe beracha on his behalf.

Siman 263 Seif 7:A guest who does not have his own room nor does he have someonelighting for him must contribute towards the host’s lighting.

Siman 263 Seif 8:If two or three ba’alei batim eat together there are some authorities whomaintain that each one kindles his own lamp but others are uncertainabout this. It is appropriate to be cautious and refrain from reciting theberacha out of doubt and only one person should recite the beracha.
This, however, is not our custom.

Siman 263 Seif 9:Those who kindle lights in the corner of the house and then eat in thecourtyard, if the candles are not long enough to remain lit until night,the beracha was recited in vain.

Siman 263 Seif 10:According to Behag once the Shabbos lights are kindled Shabbosbegins and melacha is forbidden. Accordingly, some women have thepractice that after reciting the beracha and kindling the lights they dropthe wick in their hand used to kindle the lights on the ground ratherthan extinguish it. According to some if she stipulates before lightingthat she does not want to accept Shabbos until the chazzan says borchu,the stipulation is effective but others maintain it is not effective. Someauthorities disagree with Behag and contend that acceptance ofShabbos does not happen when the lights are kindled; rather it occurs when one davens ma’ariv because once the chazzan says borchu everyone refrains from melacha. According to our custom the recitation of “Mizmor Shir Leyom HaShabbat” is comparable to borchu. The custom is that the woman who kindles the lights accepts upon herself Shabbos unless she stipulates otherwise and even a mental stipulation is effective. Other members of the household may perform melacha until borchu. The primary lighting is the lights that are kindled by the table rather than the lights that are kindled elsewhere in the house. The lights must be placed in the location where they are kindled and may not be kindled in one place and then moved to another location.

Siman 263 Seif 11:If an individual davens Shabbos davening while yet day, it isprohibited for him to perform melacha even though thecommunity did not yet daven and he asserts that he did notwish to accept Shabbos.

Siman 263 Seif 12:If the majority of the tzibbur accepted Shabbos the minority isdrawn after them against their will.

Siman 263 Seif 13:If someone arrives in a city on erev Shabbos and the tzibburalready accepted Shabbos, even though it is yet day, if he hasmoney or other objects on him he must allow them to fall.

Siman 263 Seif 14:If, on a cloudy day, the tzibbur erred and thinking it was darkkindled lights and davened ma’ariv and subsequently, theclouds dispersed and the sun shined, the tzibbur does nothave to daven again as long as they davened after plaghamincha. If it was an individual who erred he must davenagain. Regarding melacha a tzibbur as well as an individualare permitted to perform melacha since their acceptance ofShabbos was done in error. Some authorities contend thatthose who kindled lights are prohibited to perform melachabut everyone else is permitted. Some authorities maintainthat the candle that was lit for Shabbos may not be touchednor may additional oil be added and even after it isextinguished it is prohibited for someone to touch it.

Siman 263 Seif 15:One who delayed and did not recite mincha by the timethe tzibbur accepted Shabbos may not daven mincha inthat bais haknesses; rather he should go outside anddaven the weekday amidah there. This assumes that hedid not yet accept upon himself Shabbos with them but ifhe responded and accepted Shabbos with them he may nolonger daven the weekday amidah and should davenma’ariv twice.

Siman 263 Seif 16:If one arrives in the bais haknesses as they are about toaccept Shabbos one may daven mincha even though whilehe is davening mincha they will accept Shabbos. There isno issue with this since he began while it was permitted.

Siman 263 Seif 17:Some authorities maintain that one who accepted Shabbosbefore it became dark may ask a fellow Jew to performmelacha on his behalf. It is permitted to benefit from that
melacha on Shabbos. Certainly on motzai Shabbos, one
who will daven later or whose seudah extends into the
night may ask another Jew who already davened and
recited havdalah to perform melacha, e.g. to kindle a light
or to cook for him and he is permitted to benefit and eat
from that melacha. This appears correct to me.

Siman 264 Seif 1:
One may not make a wick for Shabbos, whether for the
lamp on the table or whether it is placed anywhere else in
the house from material to which the flame will not attach
but will merely envelope or whose flame flickers, e.g. wool,
hair or something similar. Instead the wick should allow
the flame to attach to it, for example, combed flax, a linen
cloth, cotton, hemp or something similar. If one kindledthe light with one of the prohibited wicks, one may not usethat light. According to some authorities if one lamp isfueled with material that is permitted it is permitted to usethe lamps lit with prohibited wicks. Similarly, in a placethat does not require light one may use lamps that useforbidden materials and when necessary for Shabbos onemay be lenient, b’dieved.

Siman 264 Seif 2:If one wrapped material that may be used around materialthat may not be used and the intent was to thicken the wickin order to increase the light, it is prohibited. If the intentwas to strengthen the wick so that it stands upright anddoes not droop, it is permitted. For this reason it ispermitted to wrap usable material around bark or straw inorder to place the wick into glass. It is permitted to place a
grain of salt or a split bean on the opening of a lamp on
erev Shabbos so that the fire will burn nicely on Shabbos.

Siman 264 Seif 3:One may only kindle the Shabbos lights with oil that isdrawn after the wick; therefore, one may not use pitch,wax, cotton-seed oil, tail grease or cheilev. One mayalso not use resin that has a foul odor that will causepeople to leave nor may one use balsam oil that afragrant odor, out of concern that one will take some oiland thus violate the prohibition against extinguishing afire.

Siman 264 Seif 4:Even if one added some olive oil to these other oils sothat they are now drawn after the wick they may not beused.

Siman 264 Seif 5:One may not kindle with liquid cheilev or fish entrailsbut if one added some acceptable oil one may kindlethat mixture.

Siman 264 Seif 6:Oils other than the ones mentioned may be used but itis preferable to use olive oil.

Siman 264 Seif 7:If one wrapped pitch, wax or cheilev around a wick it maybe kindled.

Siman 264 Seif 8:The one kindling must kindle the majority of the wick thatemerges from the lamp.Siman 264 Seif 9:There is no need to singe the wick. Nevertheless, the
custom is to kindle the wick and then extinguish it so that it
should be scorched and the fire will then grab hold of it
nicely.

Siman 264 Seif 10:One may not use rags even if they have been scorched.

Siman 265 Seif 1:One may not place a perforated vessel filled with oil on theopening of a lamp so that the oil will drip into it out ofconcern that one will remove some oil and violate theprohibition of extinguishing. If one attached the vessel withlime or clay it is permitted since it is one vessel and peoplewill refrain from touching it due to the Shabbosprohibition.

Siman 265 Seif 2:A person may not fill a plate of oil and place it next to the lamp with some of the wick inside so that the lamp drawsits oil out of concern that one will remove some of the oilfrom the plate.

Siman 265 Seif 3:One may not place a vessel under a lamp to catch thedripping oil since that nullifies the vessel from its use. It maybe placed there during the day but the oil that drips onto itmay not be used on Shabbos. It is prohibited to touch the
lamp that is burning while it is suspended even though one
does not move it. Although generally touching something
does not violate the prohibition of muktzah, nevertheless it is
prohibited out of concern that it will be moved and thereby
tilted.

Siman 265 Seif 4:One may place a vessel under a lamp to catch the sparkssince there is no substance to them and it does not involvenullifying a utensil from its use. One may not place waterinto the vessel even before Shabbos since that hastens theextinguishing of the sparks. It is permitted to add water to thelantern that is kindled before Shabbos since one’s intent is notto extinguish the fire; it is to raise the level of the oil. Some
maintain that even if one’s intent is to extinguish the fire it is
permitted since the water is not visible as it sits below the oil
and it involves only indirect extinguishing which is permitted
and this is the custom.

Siman 266 Seif 1:If one was travelling and Shabbos is about to begin andhe has money as well as a donkey and a gentiletravelling with him, he should not place his money onthe donkey since he is commanded to assure that it reston Shabbos. Instead the money should be given to thegentile to transport it for him. After Shabbos he maytake it from him even though he did not pay him for thisjob and even though he gave it to him on Shabbos, it ispermitted. If one found a lost object one may not give itto the gentile to transport unless he took possession of itbefore Shabbos since it is then considered his item.

Siman 266 Seif 2:If a gentile is not present one should place it on the donkey butin order to avoid violating the prohibition of (leading a
donkey) if there were to be an “uprooting” and “placing,” oneshould place the item on the donkey after it “uprooted” a forelegand a leg so that there is no “uprooting” of the item. When theanimal stops one must remove the item and when it startswalking again one may replace it on the back of the animal.Some maintain that one must be cautious from leading theanimal with his voice while the wallet is on its back. He should
not ride on the back of the donkey and instead should walk. If it
is necessary to leave the techum out of fear of armed bandits or
other danger and even if one need not leave the techum, one
may sit on the back of the animal and ride it.

Siman 266 Seif 3:If one is accompanied by a donkey as well as a deaf-mute,someone insane and a child, the wallet should be placed on theback of the animal rather than any of these three people.Siman 266 Seif 4:If one is accompanied by a deaf-mute and someone insane thewallet should be given to the one who is insane since he doesnot have any da’as.Siman 266 Seif 5:If the choice is someone insane or a child, it should be given to the one who is insane since the child will eventually possessda’as. If the choice is someone deaf-mute or a child one cangive it to either one.Siman 266 Seif 6:Some maintain that when giving it to one of these people oneshould place it on them while they are walking and remove itwhen they have stopped. This applies only if one gives it to them
after dark but if one gives it to them before dark it may be
handed to them in any manner.

Siman 266 Seif 7:If none of the above mentioned people are available he shouldtransport it in increments of less than four amos. This applies toone’s wallet or lost object that one has already taken into hispossession but if it has not yet been taken into his possession hemay not do this.

Siman 266 Seif 8:Some maintain that these allowances apply to someone who gotcaught on the road and thought that he would reach hisdestination before Shabbos but one who left shortly beforeShabbos and mistakenly transported something into the publicdomain may not utilize these leniencies.

Siman 266 Seif 9:When one reaches the outermost courtyard that is protected onemay remove the items that may be moved and regarding thosethat may not be moved one must undo the ropes and allow themto fall. If one was transporting glass that one may not move, forexample, cups used for blood-letting which are not usable onShabbos since they are repulsive, and if they fall to the groundthey will break, one may place beneath them pillows andblankets. This is true for small packages where it will be possibleto eventually remove the pillows and blankets but if the packagesare large and one will not be able to remove the pillows andblankets, one may not place them beneath the fragile packagesince that nullifies the vessel from its use. Instead one mustrelease it gently so that it should not break and one should notleave it on the back of the animal since it will cause the animaldistress.

Siman 266 Seif 10:If it became dark and one is wearing his tefillin or if he issitting in the bais hamidrash in the field and it becomesdark, he should cover them until he reaches home and ifthere is a house near the wall in which the tefillin will beprotected he should leave them there.Siman 266 Seif 11:If one was carrying a package on his shoulder andShabbos began, he should run all the way home. He mustspecifically run and may not walk slowly out of concernthat without a reminder he may “uproot” and “placedown” the object since he may unwittingly stand but if heruns that will serve as a reminder. When he reaches homein order that he should not stand momentarily and therebytransport the item from the public domain to a privatedomain he should throw the package in an unusualmanner, e.g. from his shoulder or backwards.

Siman 266 Seif 12:Some maintain that this is allowed only for a package tothe exclusion of a wallet but others permit it even for awallet. If one forgot that he is carrying his wallet and is in
his house he may go to a room to untie his belt so that it
should fall in a hidden location. If he realizes in the
market, it is prohibited to carry it home. He should untie it
in the market so that it falls and instruct a gentile to guard
it and there is no issue if the gentile carries it to the owner’s
home. See below siman 310 for what to do if the wallet is
sewn onto one’s garment.

Siman 266 Seif 13:If one finds a wallet on Shabbos it is prohibited to take iteven though one is concerned that someone else will take it.

Siman 267 Seif 1:We do not “fall on our faces” during mincha on erevShabbos.

Siman 267 Seif 2:Ma’ariv should be davened earlier than during the weekand from plag hamincha one may kindle the Shabboslights and accept Shabbos during ma’ariv and immediatelyeat the seudah (See above siman 233 how to calculate
when is plag hamincha).

If one began reciting the weekday amidah he should complete the beracha in which he realizes his error and then begins the Shabbos beracha. It doesn’t matter whether he realizes in the beracha of אתה חונן or one of the other berachos. This applies for all the tefilos but some maintain that in mussaf one stops even in the middle of the beracha.

Siman 268 Seif 3:

If one thought it was a weekday and he began with the intent to recite the weekday amidah and after reciting the word and after reciting the word אתה but before the word חונן realized his error, he is considered to have begun that beracha and should complete it. However, if one knew that it was Shabbos and unintentionally recited the word אתה, even in the morning when the middle beracha does not begin with the word אתה, he does not finish the beracha of אתה חונן since it is considered similar to one who errs between one Shabbos tefila and another since one could
אתה קדשת or אתה אחד.

Siman 268 Seif 4:One who davened the weekday amidah on Shabbos and didnot mention Shabbos did not fulfill his obligation. If hementioned Shabbos during his amidah he fulfills hisobligation even though he did not recite a beracha specifically for Shabbos. In mussaf even if one only recited ונעשה לפניך את חובותינו בתמידי יום ובקרבן מוסף he has fulfilled his obligation.

Siman 268 Seif 5:

If one davened th e weekday the weekday amidah on Shabbos and did not mention Shabbos: If he uprooted his feet he must go back to the beginning but if he did not uproot his feet, even though he finished davening he goes back to the beracha that discusses Shabbos. (If a Shabbos. shaliach tzibbur forgets to mention Shabbos in
shacharis see above siman 126).

Siman 268 Seif 6:

If one said the wrong Shabbos amidah he is not required to repeat the amidah. Some authorities maintain that if one recited one of the others instead of mussaf or if one recited mussaf instead of one of the others he must repeat the instead of one of the others he must repeat the amidah.

Siman 268 Seif 7:

We repeat the paragraph of ויכלו because when Yom Tov and Shabbos coincide it is not said in the amidah. Additionally, it is repeated to discharge the obligation of those who do not know how to say it. It should be said out loud while standing.

Siman 268 Seif 8:

Thee shaliach tzibbur recites ברכה אחת מעין שבע but individuals do not recite it. If an individual wants to be stringent he may recite it
without the opening and concluding beracha and the custom is
for the tzibbur to recite it with the shaliach tzibbur without the
opening and concluding beracha.

Siman 268 Seif 9:

When Yom Tov falls on Shabbos, Yom Tov is not mentioned in thee beracha in (meaning the beracha of אל עליון )

Siman 268 Seif 10:

מעין שבע is not recited in a chosson’s house or a mourner’s house since the concern of people arriving late and being subject to harm is not applicable. harm is not applicable.

11. On Shabbos that falls on Yom Tov it is recited.

Siman 268 Seif 12:

One may not speak during the recitation of ויכלו or during the shaliach tzibbur’s recitation of מעין שבע.

Siman 268 Seif 13: If one davened the weekday amidah without mentioning Shabbos or if he didn’t daven altogether but heard the shaliach tzibbur recite מעין שבע in its entirety he fulfills his obligation.

Siman 269 Seif 1:The custom is to recite kiddush in the bais haknessesbut the one who recites kiddush should not taste thewine, instead it should be given to a child sincekiddush is recited where one will eat his meal (see
below siman 273). The original enactment was forthe guests who ate and drank in the bais haknesses todischarge their obligation. Nowadays even thoughthere are no guests in the bais haknesses theenactment is not annulled and this is the rationale forthose places that recite kiddush in the bais haknesses.It is preferable to adopt the practice of not recitingkiddush in the bais haknesses and this is the customin Eretz Yisroel. The custom is to stand during the
recitation of kiddush in the bais haknesses.